similar remedy, which we can make our own, the object of some legitimate faculty, or the aim of some natural affection, which is capable of resting on the mind, and taking up its familiar lodging with it, and engrossing it, and which thus becomes a match for the besetting power of sensuality, and a sort of homœopathic medicine for the disease. Here then I think is the important aid which intellectual cultivation furnishes to us in rescuing the victims of passion and self-will. It does not supply religious motives; it is not the cause or proper antecedent of any thing supernatural; it is not meritorious of heavenly aid or reward; but it does a work, at least _materially_ good (as theologians speak), whatever be its real and formal character. It expels the excitements of sense by the introduction of those of the intellect. This then is the _primâ facie_ advantage of the pursuit of Knowledge; it is the drawing the mind off from things which will harm it to subjects which are worthy a rational being; and, though it does not raise it above nature, nor has any tendency to make us pleasing to our Maker, yet is it nothing to substitute what is in itself harmless for what is, to say the least, inexpressibly dangerous? is it a little thing to exchange a circle of ideas which are certainly sinful, for others which are certainly not so? You will say, perhaps, in the words of the Apostle, “Knowledge puffeth up:” and doubtless this mental cultivation, even when it is successful for the purpose for which I am applying it, may be from the first nothing more than the substitution of pride for sensuality. I grant it, I think I shall have something to say on this point presently; but this is not a necessary result, it is but an incidental evil, a danger which may be realized or may be averted, whereas we may in most cases predicate guilt, and guilt of a heinous kind, where the mind is suffered to run wild and indulge its thoughts without training or law of any kind; and surely to turn away a soul from mortal sin is a good and a gain so far, whatever comes of it. And therefore, if a friend in need is twice a friend, I conceive that intellectual employments, though they do no more than occupy the mind with objects naturally noble or innocent, have a special claim upon our consideration and gratitude. 4.